कर्णस्तु क्षत्रधर्मेण केवलं योद्धुमिच्छति। आचार्यो नावमन्तव्यः पुरुषेण विजानता। देशकालौ तु संप्रेक्ष्य योद्धव्यमिति मे मतिः
Karna wishes only to fight according to kshatriya dharma; but a wise man should not disrespect the teacher. Considering place and time, one should fight—this is my view.
यस्य सूर्यसमाः प़ञ्च सपत्नाः स्युः प्रहारिणः। कथमभ्युदये तेषां न प्रमुह्येत पण्डितः
If someone has five rivals equal to the sun in striking power, how could a wise man not be bewildered when they rise up?
स्वार्थे सर्वे विमुह्यन्ति येऽपि धर्मविदो जनाः । तस्मात्तत्वं न जानाति यत्तु कार्यं नराधिपः
All people, even those who know dharma, become confused for their own interests; therefore, the king does not know what ought to be done.
धार्तराष्ट्रोपि दुर्बुद्धिः पश्यन्नपि धनञ्जयम् । नैव पश्यति नाघ्राति मन्दः क्रोधवशं गतः
Even though the ill-minded son of Dhritarashtra sees Dhananjaya, he does not truly see or sense him, blinded by anger.
एवमुक्त्वा तु राजानं पुनर्द्रौणिमुवाच ह। प्राञ्जलिर्भरतश्रेष्ठः साम्ना बुद्धिमतांवरः
Having spoken thus to the king, he again addressed Drona's son, with joined palms, O best of Bharatas, gently, as one wise among the wise.
कर्णो हि यदवोचत्त्वां तेजस्संजननाय तत्। आचार्यपुत्रः क्षमतां महत्कार्यमुपस्थितम्
What Karna said to you was meant to stir up your energy; let the teacher's son endure, for a great task is at hand.
नायं कालो विरोधस्य कौन्तेये समुपस्थिते । क्षन्तव्यं भवता सर्वमाचार्येण कृपेण च
This is not the time for conflict, with the son of Kunti present; you and the teacher and Kripa must endure everything.
भवतां हि कृतास्त्रत्वं यथाऽऽदित्ये प्रभा तथा । यथा चन्द्रमसो लक्ष्मीः सर्वथा नापकृष्यते । एवं भवत्सु ब्राह्मण्यं ब्रह्मास्त्रं च प्रतिष्ठितम्
Your mastery of weapons is as radiant as sunlight, just as the moon's beauty is never diminished; so among you, brahminhood and the Brahma weapon are firmly established.
चत्वार एकतो वेदाः क्षात्रमेकत्र दृश्यते। नैतत्समस्तमुभयं कस्मिंश्चिदनुशुश्रुम। अन्यत्र भारताचार्यात्सुपुत्रादिति मे मतिः
On one side are the four Vedas, and on the other, the science of arms; never have I heard of both being found together in anyone, except in the son of Bharata’s teacher—so I believe.
वेदान्ताश्च पुराणानि इतिहासं पुरातनम् । जामदग्न्यमृते राजन्को द्रोणादधिको भवेत्
The ends of the Vedas, the Purāṇas, the ancient histories—except for the son of Jamadagni, no king surpasses Droṇa in these.
ब्रह्मास्त्रं चैव वेदाश्च नैतदन्यत्र दृश्यते
Neither the Brahmāstra nor the Vedas are seen elsewhere.
आचार्यपुत्रः क्षमतां नायं कालो विभेदने । सर्वे संहत्य युद्ध्यामः पाकशासनिमागतम्
Son of the teacher, let us be patient; this is not the time for division. Let us all unite and fight, for the wielder of the thunderbolt has arrived.
बलस्य व्यसनानीह यान्युक्तानि मनीषिभिः । मुख्यो भेदोहि तेषां तु पापिष्ठो विदुषां मतः
Of all the calamities of an army described by the wise, division is the chief and most wicked, so the learned say.
नैवं न्याय्यमिदं वाच्यमस्माकं पुरुषर्षभ । किंतु रोषपरीतेन गुरुणा भाषिता गुणाः
It is not proper for us to speak thus, O best of men; but the virtues have been spoken by the teacher, overcome by anger.
शत्रोरपि गुणा ग्राह्या दोषा वाच्या गुरोरपि । सर्वथा सर्वयत्नेन पुत्रे शिष्ये हितं वदेत्
Even the virtues of an enemy should be accepted, and the faults of a teacher should be spoken; in every way, with all effort, one should speak what is beneficial to a son or a student.
आचार्य एष क्षमतां शान्तिरत्र विधीयताम् । अभिद्यमाने तु गुरौ निवृत्तं रोषकारितम्
This is the teacher; let us be patient, and let peace be established here. When the teacher is being attacked, anger-driven actions must cease.
ततो दुर्योधनो द्रोणं क्षमयामास भारत। सह कर्णेन भीष्मेण कृपं चैव महाबलम्
Then Duryodhana forgave Droṇa, along with Karṇa, Bhīṣma, and mighty Kṛpa.
यदेतत्प्रथमं वाक्यं भीष्मः शान्तनवोऽब्रवीत्। तेनैवाहं प्रसन्नो वै परमत्र विधीयताम्
The very words Bhīṣma, son of Śāntanu, spoke at first—by those I am pleased; let the highest course be established.
यथा दुर्योधनं पार्थो नोपसर्पति संगरे। साहसाद्यदि वा मोहात्तथा नीतिर्विधीयताम्
As long as Arjuna does not approach Duryodhana in battle, whether by boldness or by delusion, let policy be arranged accordingly.
वनवासे ह्यनिर्वृत्ते दर्शयेन्न धनञ्जयः । धनं चालभमानोऽत्र नाद्य तत्क्षन्तुमर्हति
While the exile in the forest is not yet completed, Dhanañjaya should not appear; and if he does not obtain wealth here, he should not forgive today.
यथा नायं समायुञ्ज्याद्धार्तराष्ट्रं कथंचन । न च सेनां पराजय्यात्तथा नीतिर्विधीयताम्
Let policy be arranged so that he does not in any way join the sons of Dhṛtarāṣṭra, nor defeat the army.
उक्तं दुर्योधनेनापि पुरस्ताद्वाक्यमीदृशम् । तदनुस्मृत्य गाङ्गेय यथावद्वक्तुमर्हसि
Duryodhana too has spoken such words before; remembering that, O son of Gaṅgā, you should speak as is proper.
कलाः काष्ठाश्च युज्यन्ते मुहूर्ताश्च दिनानि च। अर्धमासाश्च मासाश्च नक्षत्राणि ग्रहास्तथा
The divisions of time—kalās, kāṣṭhās, muhūrtas, days, half-months, months, constellations, and planets—are all connected.
ऋतवश्चापि युज्यन्ते तथा संवत्सरा अपि। एवं कालविभागेन कालचक्रं प्रवर्तते
The seasons and years are also joined together; thus, by the division of time, the wheel of time turns.
तेषां कालातिरेकेण ज्योतिषां च व्यतिक्रमात्। पञ्चमे पञ्चमे वर्षे द्वौ मासावधिमासकौ
Due to the excess of time and the irregularity of the luminaries, in every fifth year there are two intercalary months.
एषामभ्यधिका मासाः पञ्च च द्वादश क्षपाः । त्रयोदशानां वर्षाणामिति मे वर्तते मतिः
Of these, there are five extra months and twelve nights over thirteen years—so I think.
पूर्वेद्युरेव निर्वृत्तस्ततो बीभत्सुरागतः
On the very previous day, the task was completed, and then Bhīmasena returned.
सर्वं यथावच्चरितं यद्यदेभिः प्रतिश्रुतम्। एवमेतद्भ्रुवं ज्ञात्वा ततो बीभत्सुरागतः
Everything that was done, whatever had been promised by them, knowing all this exactly, then Bhīmasena returned.
सर्वे पञ्च महात्मानः सर्वे धर्मार्थकोविदाः। येषां युधिष्ठिरो राजा कस्माद्धर्मेऽपराध्नुयुः
All five are great souls, all are wise in righteousness and purpose; with Yudhiṣṭhira as their king, why would they ever transgress dharma?
कामात्क्रोधाच्च लोभाच्च कामक्रोधभयादपि । स्नेहाद्वा यदि वा मोहाद्धर्मं नात्येति धर्मजः
Not from desire, anger, greed, or even from desire, anger, or fear, nor from affection or delusion, does the righteous-born one ever abandon dharma.